Ngöôøi Cö Só [ Trôû Veà ] [Home Page] [ Index Vieät ] [Index Pali]
Trung Boä Kinh
Majjhima Nikaya135. Tieåu kinh Nghieäp phaân bieät
(Cuølakammavibhanga sutta)
Nhö vaày toâi nghe.
Moät thôøi Theá Toân ôû Savatthi (Xaù-veä) Jetavana (Kyø-ñaø-laâm), taïi tinh xaù oâng Anathapindika (Caáp Coâ Ñoäc).
Roài thanh nieân Subha Todeyyaputta ñi ñeán Theá Toân; sau khi ñeán, noùi leân vôùi Theá Toân nhöõng lôøi chaøo ñoùn hoûi thaêm; sau khi noùi leân nhöõng lôøi chaøo hoûi thaêm thaân höõu, lieàn ngoài xuoáng moät beân. Ngoài xuoáng moät beân, thanh nieân Subha Todeyyaputta baïch Theá Toân:
-- Thöa Toân giaû Gotama, do nhaân gì, do duyeân gì giöõa loaøi Ngöôøi vôùi nhau, khi hoï laø loaøi Ngöôøi, laïi thaáy coù ngöôøi lieät, coù ngöôøi öu?
Thöa Toân giaû Gotama, chuùng toâi thaáy coù ngöôøi ñoaûn thoï, coù ngöôøi tröôøng thoï; chuùng toâi thaáy coù ngöôøi nhieàu beänh, coù ngöôøi ít beänh; chuùng toâi thaáy coù ngöôøi xaáu saéc, coù ngöôøi ñeïp saéc; chuùng toâi thaáy coù ngöôøi quyeàn theá nhoû, coù ngöôøi quyeàn theá lôùn; chuùng toâi thaáy coù ngöôøi taøi saûn nhoû, coù ngöôøi taøi saûn lôùn; chuùng toâi thaáy coù ngöôøi thuoäc gia ñình haï lieät, coù ngöôøi thuoäc gia ñình cao quyù; chuùng toâi thaáy coù ngöôøi trí tueä yeáu keùm, coù ngöôøi coù ñaày ñuû trí tueä.
Thöa Toân giaû Gotama, do nhaân gì, do duyeân gì, giöõa loaøi Ngöôøi vôùi nhau, khi hoï laø loaøi Ngöôøi, laïi thaáy coù ngöôøi lieät, coù ngöôøi öu?
-- Naøy Thanh nieân, caùc loaøi höõu tình laø chuû nhaân cuûa nghieäp, laø thöøa töï cuûa nghieäp. Nghieäp laø thai taïng, nghieäp laø quyeán thuoäc, nghieäp laø ñieåm töïa, nghieäp phaân chia caùc loaøi höõu tình; nghóa laø coù lieät, coù öu.
-- Toâi khoâng hieåu nghóa moät caùch roäng raõi ñieàu maø Toân giaû Gotama noùi moät caùch vaén taét, khoâng coù giaûi nghóa roäng raõi. Laønh thay neáu Toân giaû Gotama thuyeát phaùp cho toâi ñeå toâi coù theå hieåu nghóa moät caùch roäng raõi ñieàu maø Toân giaû Gotama noùi moät caùch vaén taét, khoâng coù giaûi nghóa roäng raõi.
-- Vaäy naøy Thanh nieân, haõy nghe vaø suy nghieäm kyõ, Ta seõ noùi:
-- Thöa vaâng, Toân giaû.
Thanh nieân Subha Todeyyaputta vaâng ñaùp Theá Toân. Theá Toân noùi nhö sau:
-- ÔÛ ñaây, naøy Thanh nieân, coù ngöôøi ñaøn baø hay ngöôøi ñaøn oâng, saùt sanh, taøn nhaãn, tay laám maùu, taâm chuyeân saùt haïi ñaû thöông, taâm khoâng töø bi ñoái vôùi caùc loaïi chuùng sanh. Do nghieäp aáy, thaønh ñaït nhö vaäy, thaønh töïu nhö vaäy, sau khi thaân hoaïi maïng chung, bò sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc. Neáu sau khi thaân hoaïi maïng chung, ngöôøi aáy khoâng sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc, neáu ñöôïc ñi ñeán loaøi Ngöôøi, choã naøo ngöôøi aáy sanh ra, ngöôøi aáy phaûi ñoaûn maïng. Con ñöôøng aáy ñöa ñeán ñoaûn maïng, naøy Thanh nieân, töùc laø saùt sanh, taøn nhaãn, tay laám maùu, taâm chuyeân saùt haïi ñaû thöông, taâm khoâng töø bi ñoái vôùi caùc loaøi höõu tình.
Nhöng ôû ñaây, naøy Thanh nieân, coù ngöôøi ñaøn baø hay ñaøn oâng, töø boû saùt sanh, traùnh xa saùt sanh, boû tröôïng, boû kieám, bieát taøm quyù, coù loøng töø, soáng thöông xoùt ñeán haïnh phuùc taát caû chuùng sanh vaø loaøi höõu tình. Do nghieäp aáy, thaønh ñaït nhö vaäy, thaønh töïu nhö vaäy, sau khi thaân hoaïi maïng chung, ngöôøi aáy ñöôïc sanh vaøo thieän thuù, Thieân giôùi, ôû ñôøi. Neáu sau khi thaân hoaïi maïng chung, ngöôøi aáy khoâng sanh vaøo thieän thuù, Thieân giôùi, ôû ñôøi, neáu ngöôøi aáy ñi ñeán loaøi Ngöôøi, choã naøo ngöôøi aáy sanh ra, ngöôøi aáy ñöôïc tröôøng thoï. Con ñöôøng aáy ñöa ñeán tröôøng thoï, naøy Thanh nieân, töùc laø töø boû saùt sanh, traùnh xa saùt sanh, boû tröôïng, boû kieám, bieát taøm quyù, coù loøng töø, soáng thöông xoùt ñeán haïnh phuùc taát caû chuùng sanh vaø loaøi höõu tình.
ÔÛ ñaây, naøy Thanh nieân, coù ngöôøi ñaøn baø hay ngöôøi ñaøn oâng, taùnh hay naõo haïi caùc loaøi höõu tình, vôùi tay, hay vôùi cuïc ñaát, hay vôùi caây gaäy, hay vôùi caây ñao. Do nghieäp aáy, thaønh ñaït nhö vaäy, thaønh töïu nhö vaäy, sau khi thaân hoaïi maïng chung, ngöôøi aáy sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc. Neáu sau khi thaân hoaïi maïng chung, ngöôøi aáy khoâng sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc, neáu ngöôøi aáy ñi ñeán loaøi Ngöôøi, choã naøo ngöôøi aáy sanh ra, ngöôøi aáy phaûi bò nhieàu beänh hoaïn. Con ñöôøng aáy ñöa ñeán nhieàu beänh hoaïn, naøy Thanh nieân, töùc laø taùnh hay naõo haïi caùc loaøi höõu tình vôùi tay, hay vôùi cuïc ñaát, hay vôùi caây gaäy, hay vôùi caây ñao.
Nhöng ôû ñaây, naøy Thanh nieân, coù ngöôøi ñaøn baø hay ngöôøi ñaøn oâng, taùnh khoâng hay naõo haïi caùc loaøi höõu tình, vôùi tay, hay vôùi cuïc ñaát, hay vôùi caây gaäy, hay vôùi caây ñao. Do nghieäp aáy thaønh ñaït nhö vaäy.. thieän thuù... ngöôøi aáy ñöôïc ít beänh hoaïn. Con ñöôøng aáy ñöa ñeán ít beänh hoaïn... taùnh khoâng naõo haïi... hay vôùi caây ñao.
ÔÛ ñaây, naøy Thanh nieân, coù ngöôøi ñaøn baø hay ngöôøi ñaøn oâng, phaãn noä, nhieàu phaät yù, bò noùi ñeán moät chuùt thôøi baát bình, phaãn noä, saân haän, choáng ñoái, vaø toû loä phaån noä, saân haän, baát maõn. Do nghieäp aáy, thaønh ñaït nhö vaäy... coõi döõ... xaáu saéc. Con ñöôøng aáy ñöa ñeán xaáu saéc, naøy Thanh nieân, töùc laø phaãn noä... baát maõn.
ÔÛ ñaây, naøy Thanh nieân, coù ngöôøi ñaøn baø hay ngöôøi ñaøn oâng, khoâng phaãn noä, khoâng nhieàu phaät yù, daàu cho bò noùi ñeán nhieàu, cuõng khoâng baát bình, phaãn noä, saân haän, choáng ñoái, vaø khoâng toû loä phaãn noä, saân haän, baát maõn. Do nghieäp aáy, thaønh ñaït nhö vaäy.... thieän thuù... ñeïp saéc (pasadika: hoan hyû) Con ñöôøng aáy ñöa ñeán ñeïp saéc, naøy Thanh nieân, töùc laø khoâng phaãn noä... khoâng baát maõn.
ÔÛ ñaây, naøy Thanh nieân, coù ngöôøi ñaøn baø hay ngöôøi ñaøn oâng, taät ñoá, ñoái vôùi ngöôøi khaùc ñöôïc quyeàn lôïi, ñöôïc toân troïng, cung kính, toân suøng, ñaûnh leã, cuùng döôøng, sanh taät ñoá, sanh taâm, oâm aáp taâm taät ñoá. Do nghieäp aáy, thaønh ñaït nhö vaäy... aùc thuù... quyeàn theá nhoû. Con ñöôøng aáy ñöa ñeán quyeàn theá nhoû naøy thanh nieân, töùc laø taät ñoá... oâm aáp taâm taät ñoá.
Nhöng ôû ñaây, naøy Thanh nieân, coù ngöôøi ñaøn baø hay ngöôøi ñaøn oâng, khoâng coù taät ñoá, ñoái vôùi nhöõng ngöôøi khaùc ñöôïc quyeàn lôïi, ñöôïc toân troïng, cung kính, toân suøng, ñaûnh leã, cuùng döôøng, khoâng sanh taät ñoá, sanh taâm, oâm aáp taâm taät ñoá. Do nghieäp aáy... thieän thuù... quyeàn theá lôùn. Con ñöôøng aáy ñöa ñeán quyeàn theá lôùn, naøy Thanh nieân, töùc laø khoâng taät ñoá... khoâng oâm aáp taät ñoá.
ÔÛ ñaây, naøy Thanh nieân, coù ngöôøi ñaøn baø hay ngöôøi ñaøn oâng, khoâng boá thí cho Sa-moân hay Baø-la-moân, ñoà aên uoáng, y phuïc, xe coä, voøng hoa, höông lieäu, phaán saùp, ngoïa cuï, nhaø cöûa, ñeøn ñuoác. Do nghieäp aáy.. ñoïa xöù... taøi saûn nhoû. Con ñöôøng ñöa ñeán taøi saûn nhoû. ngoïa cuï, nhaø cöûa, ñeøn ñuoác.
Nhöng ôû ñaây, naøy Thanh nieân, coù ngöôøi ñaøn baø hay ngöôøi ñaøn oâng coù boá thí cho Sa-moân hay cho Baø-la-moân caùc ñoà aên uoáng... ngoïa cuï, nhaø cöûa, ñeøn ñuoác . Do nghieäp aáy... thieän thuù... nhieàu taøi saûn. Con ñöôøng ñöa ñeán nhieàu taøi saûn... ngoïa cuï, nhaø cöûa, ñeøn ñuoác.
ÔÛ ñaây, naøy Thanh nieân, coù ngöôøi ñaøn baø hay ngöôøi ñaøn oâng ngaïo ngheã, kieâu maïn, khoâng ñaûnh leã nhöõng ngöôøi ñaùng ñaûnh leã, khoâng ñöùng daäy ñoái vôùi ngöôøi ñaùng ñöùng daäy, khoâng môøi ngoài nhöõng ngöôøi ñaùng môøi ngoài, khoâng nhöôøng choã ñi cho nhöõng ngöôøi ñaùng ñöôïc nhöôøng choã ñi, khoâng toân troïng nhöõng ngöôøi ñaùng toân troïng, khoâng cung kính nhöõng ngöôøi ñaùng cung kính, khoâng ñaûnh leã nhöõng ngöôøi ñaùng ñaûnh leã, khoâng cuùng döôøng nhöõng ngöôøi ñaùng cuùng döôøng. Do nghieäp aáy... ñoïa xöù... thuoäc gia ñình haï lieät. Con ñöôøng ñöa ñeán gia ñình haï lieät.. khoâng cuùng döôøng nhöõng ngöôøi ñaùng cuùng döôøng.
Nhöng ôû ñaây, naøy Thanh nieân, coù ngöôøi ñaøn baø hay ngöôøi ñaøn oâng, khoâng coù ngaïo ngheã quaù maïn, ñaûnh leã nhöõng ngöôøi ñaùng ñaûnh leã... cuùng döôøng nhöõng ngöôøi ñaùng cuùng döôøng. Do nghieäp aáy... thieän thuù... vaøo gia ñình cao quyù. Con ñöôøng ñöa ñeán gia ñình cao quyù... cuùng döôøng nhöõng ngöôøi ñaùng cuùng döôøng.
ÔÛ ñaây, naøy Thanh nieân, coù ngöôøi ñaøn baø hay ngöôøi ñaøn oâng, sau khi ñi ñeán Sa-moân hay Baø-la-moân, khoâng hoûi: "Thöa Toân giaû, theá naøo laø thieän? Theá naøo laø baát thieän? Theá naøo laø phaïm toäi? Theá naøo laø khoâng phaïm toäi? Theá naøo laø caàn phaûi thöïc haønh? Theá naøo laø khoâng caàn phaûi thöïc haønh? Toâi ñaõ laøm gì ñeå phaûi khoâng lôïi ích vaø ñau khoå laâu daøi? Hay toâi ñaõ laøm gì ñeå ñöôïc lôïi ích vaø an laïc laâu daøi? Do nghieäp aáy... ñoïa xöù... trí tueä yeáu keùm. Con ñöôøng ñöa ñeán trí tueä yeáu keùm... lôïi ích, haïnh phuùc laâu daøi?"
Nhöng ôû ñaây, naøy Thanh nieân, coù ngöôøi ñaøn baø hay ngöôøi ñaøn oâng, sau khi ñeán Sa-moân hay Baø-la-moân, coù hoûi: "Thöa Toân giaû, theá naøo laø thieän? Theá naøo laø baát thieän... lôïi ích, an laïc laâu daøi? Do nghieäp aáy... thieän thuù... ñaày ñuû trí tueä. Con ñöôøng ñöa ñeán ñaày ñuû trí tueä... lôïi ích, an laïc laâu daøi".
ÔÛ ñaây, naøy Thanh nieân, con ñöôøng ñöa ñeán ñoaûn thoï, daãn ñeán ñoaûn thoï, con ñöôøng ñöa ñeán ñoaûn thoï, daãn ñeán tröôøng thoï; con ñöôøng ñöa ñeán nhieàu beänh, daãn ñeán nhieàu beänh; con ñöôøng ñöa ñeán ít beänh, daãn ñeán ít beänh; con ñöôøng ñöa ñeán xaáu saéc, daãn ñeán xaáu saéc; con ñöôøng ñöa ñeán ñeïp saéc daãn ñeán ñeïp saéc; con ñöôøng ñöa ñeán quyeàn theá nhoû, daãn ñeán quyeàn theá nhoû; con ñöôøng ñöa ñeán quyeàn theá lôùn daãn ñeán quyeàn theá lôùn; con ñöôøng ñöa ñeán taøi saûn nhoû, daãn ñeán taøi saûn nhoû; con ñöôøng ñöa ñeán taøi saûn lôùn, daãn ñeán taøi saûn lôùn; con ñöôøng ñöa ñeán gia ñình haï lieät, daãn ñeán gia ñình haï lieät; con ñöôøng ñöa ñeán gia ñình cao quyù daãn ñeán gia ñình cao quyù, con ñöôøng ñöa ñeán trí tueä yeáu keùm, daãn ñeán trí tueä yeáu keùm; con ñöôøng ñöa ñeán ñaày ñuû trí tueä, daãn ñeán trí tueä ñaày ñuû.
Naøy Thanh nieân, caùc loaøi höõu tình laø chuû nhaân cuûa nghieäp, laø thöøa töï cuûa nghieäp. Nghieäp laø thai taïng, nghieäp laø quyeán thuoäc, nghieäp laø ñieåm töïa, nghieäp phaân chia caùc loaøi höõu tình; nghóa laø coù lieät, coù öu.
Khi nghe noùi vaäy, thanh nieân Subha Todeyyaputta noùi vôùi Theá Toân:
-- Thaät vi dieäu thay, thöa Toân giaû Gotama! Thaät vi dieäu thay, thöa Toân giaû Gotama! Nhö ngöôøi döïng ñöùng laïi nhöõng gì bò quaêng ngaõ xuoáng, phôi baøy nhöõng gì bò che kín, chæ ñöôøng cho nhöõng ngöôøi bò laïc höôùng, ñem ñeøn saùng vaøo trong boùng toái ñeå nhöõng ai coù maét coù theå thaáy saéc; cuõng vaäy, Chaùnh phaùp ñaõ ñöôïc Toân giaû Gotama duøng nhieàu phöông tieän trình baøy giaûi thích. Con xin quy y Toân giaû Gotama, quy y Phaùp vaø chuùng Tyû-kheo Taêng. Mong Toân giaû Gotama nhaän con laøm ñeä töû, töø nay cho ñeán maïng chung, con troïn ñôøi quy ngöôõng.
Hoøa thöôïng Thích Minh Chaâu dòch Vieät
Chaân thaønh caùm ôn anh HDC vaø nhoùm Phaät töû VH ñaõ coù thieän taâm göûi taëng aán baûn ñieän töû.
(Bình Anson hieäu ñính, döïa theo baûn Anh ngöõ "The Middle Length Discourses of the Buddha", Tyø kheo Nanamoli vaø Tyø kheo Bodhi dòch, 1995).
(11/99)
Majjhima Nikaya 135
Culakammavibhanga Sutta
The Shorter Exposition of KammaTranslated from the Pali by Ñanamoli Thera
Introduction (by Bhikkhu Khantipalo)
You want: long life, health, beauty, power, riches, high birth, wisdom? Or even some of these things? They do not appear by chance. It is not someone's luck that they are healthy, or another's lack of it that he is stupid. Though it may not be clear to us now, all such inequalities among human beings (and all sorts of beings) come about because of the kamma they have made individually. Each person reaps his own fruits. So if one is touched by short life, sickliness, ugliness, insignificance, poverty, low birth or stupidity and one does not like these things, no need to just accept that that is the way it is. The future need not be like that provided that one makes the right kind of kamma now. Knowing what kamma to make and what not to make is the mark of a wise man. It is also the mark of one who is no longer drifting aimlessly but has some direction in life and some control over the sort of events that will occur.
1. Thus have I heard. On one occasion the Blessed One was living at Savatthi in Jeta's Grove, Anathapindika's Park.
Then Subha the student (brahmin), Todeyya's son, went to the Blessed One and exchanged greetings with him, and when the courteous and amiable talk was finished, he sat down at one side. When he had done so, Subha the student said to the Blessed One:
2. "Master Gotama, what is the reason, what is the condition, why inferiority and superiority are met with among human beings, among mankind? For one meets with short-lived and long-lived people, sick and healthy people, ugly and handsome people, insignificant and influential people, poor and rich people, low-born and high-born people, stupid and wise people. What is the reason, what is the condition, why superiority and inferiority are met with among human beings, among mankind?"
3. "Student, beings are owners of kammas, heirs of kammas, they have kammas as their progenitor, kammas as their kin, kammas as their homing-place. It is kammas that differentiate beings according to inferiority and superiority."
4. "I do not understand the detailed meaning of Master Gotama's utterance spoken in brief without expounding the detailed meaning. It would be good if Master Gotama taught me the Dhamma so that I might understand the detailed meaning of Master Gotama's utterance spoken in brief without expounding the detailed meaning."
"Then listen, student, and heed well what I shall say."
"Even so, Master Gotama," Subha the student replied. The Blessed One said this:
5. "Here, student, some woman or man is a killer of living beings, murderous, bloody-handed, given to blows and violence, merciless to all living beings. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, in hell. If, on the dissolution of the body, after death, instead of his reappearing in a state of deprivation, in an unhappy destination, in perdition, in hell, he comes to the human state, he is short-lived wherever he is reborn. This is the way that leads to short life, that is to say, to be a killer of living beings, murderous, bloody-handed, given to blows and violence, merciless to all living beings.
6. "But here some woman or man, having abandoned the killing of living beings, abstains from killing living beings, lays aside the rod and lays aside the knife, is considerate and merciful and dwells compassionate for the welfare of all living beings. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world. If, on the dissolution of the body, after death, instead of his reappearing in a happy destination, in the heavenly world, he comes to the human state, he is long-lived wherever he is reborn. This is the way that leads to long life, that is to say, to have abandoned the killing of living beings, to abstain from killing living beings, to lay aside the rod and lay aside the knife, to be considerate and merciful, and to dwell compassionate for the welfare of all living beings.
7. "Here, student, some woman or man is one who harms beings with his hands or with clods or with sticks or with knives. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a state of deprivation...If instead he comes to the human state, he is sickly wherever he is born. This is the way that leads to sickness, that is to say, to be one who harms beings with one's hands or with clods or with sticks or with knives.
8. "But here some woman or man is not one who harms beings with his hands, or with clods, or with sticks, or with knives. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a happy destination...If instead he comes to the human state, he is healthy wherever he is reborn. This is the way that leads to health, that is to say, not to be one who harms beings with his hands or with clods or with sticks or with knives.
9. "Here, student, some woman or man is angry, much given to rage; even when little is said, he is furious, angry, ill-disposed, resentful, he shows ill-temper, hate and surliness. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a state of deprivation...If instead he comes to the human state, he is ugly wherever he is reborn. This is the way that leads to ugliness, that is to say, to be furious, angry, ill-disposed, resentful, and to show ill-temper, hate and surliness.
10. "But here some woman or man is not angry or much given to rage; even when much is said, he is not furious, angry, ill-disposed, resentful, nor does he show ill-temper, hate or surliness. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a happy destination...If instead he comes to the human state, he is beautiful wherever he is reborn. This is the way that leads to beauty, that is to say, not to be angry or given to much rage; even when much is said, not to be furious, angry, ill-disposed or resentful, or to show ill-temper, hate or surliness.
11. "Here, student, some woman or man is envious; he envies, begrudges and harbors envy about others' gains, honor, veneration, respect, salutations and offerings. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a state of deprivation...If instead he comes to the human state, he is insignificant wherever he is reborn. This is the way that leads to insignificance, that is to say, to be envious, to envy, begrudge, and harbor envy about others' gain, honor, veneration, respect, salutations and offerings.
12. "But here some woman or man is not envious, he does not envy, begrudge or harbor envy about others' gain, honor, veneration, respect, salutations and offerings. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a happy destination...If instead he comes to the human state, he is influential wherever he is reborn. This is the way that leads to influence, that is to say, not to be envious, not to envy, begrudge or harbor envy about others' gain, honor, veneration, respect, salutations and offerings.
13. "Here, student, some woman or man is not a giver of food, drink, cloth, sandals, garlands, perfumes, unguents, bed, roof and lighting to monks or brahmins. Due to having performed and completed such kamma, on the dissolution of the body, after death he reappears in a state of deprivation...If instead he comes to the human state, he is poor wherever he is reborn. This is the way that leads to poverty, that is to say, not to be a giver of food, drink, cloth, sandals, garlands, perfumes, unguents, bed, roof and lighting to monks and brahmins.
14. "But here some woman or man is a giver of food, drink, cloth, sandals, perfumes, unguents, bed, roof and lighting to monks and brahmins. Due to having performed and completed such kamma, on the dissolution of the body, after death, he reappears in a happy destination...If instead he comes to the human state, he is rich wherever he is reborn. This is the way that leads to riches, that is to say, to be a giver of food, drink, cloth, sandals, garlands, perfumes, unguents, bed, roof and lighting to monks and brahmins.
15. "Here, student, some woman or man is obdurate and haughty; he does not pay homage to whom he should pay homage, or rise up for whom he should rise up, or give a seat to whom he should give a seat, or make way for whom he should make way, or worship him who should be worshipped, or respect him who should be respected, or revere him who should be revered, or honor him who should be honored. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a state of deprivation...If instead he comes to the human state, he is low-born wherever he is reborn. This is the way that leads to low birth, that is to say, to be obdurate and haughty, not to pay homage to whom he should pay homage, nor rise up for..., nor give a seat to..., nor make way for..., nor worship..., nor respect..., nor revere..., nor honor him who should be honored.
16. "But here some woman or man is not obdurate or haughty; he pays homage to whom he should pay homage, rises up for whom he should rise up, gives a seat to whom he should give a seat, makes way for whom he should make way, worships him who should be worshipped, respects him who should be respected, reveres him who should be revered, honors him who should be honored. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a happy destination...If instead he comes to the human state, he is high-born wherever he is reborn. This is the way that leads to high birth, that is to say, not to be obdurate or haughty, to pay homage to whom he should pay homage, to rise up for..., to give a seat to..., to make way for..., to worship...respect...revere...honor him who should be honored.
17. "Here, student, some woman or man when visiting a monk or brahmin, does not ask: 'What is wholesome, venerable sir? What is unwholesome? What is blamable? What is blameless? What should be cultivated? What should not be cultivated? What, by my doing it, will be long for my harm and suffering? Or what, by my doing it, will be long for my welfare and happiness?' Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a state of deprivation...If instead he comes to the human state, he will be stupid wherever he is reborn. This is the way that leads to stupidity, that is to say, when visiting a monk or brahmin, not to ask: 'What is profitable?...Or what, by my doing it, will be long for my welfare and happiness?'
18. "But here some woman or man when visiting a monk or brahmin, asks: 'What is profitable, venerable sir?...Or what, by my doing it, will be long for my welfare and happiness?' Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a happy destination...If instead he comes to the human state, he is wise wherever he is reborn. This is the way that leads to wisdom, that is to say, when visiting a monk or brahmin, to ask: 'What is profitable, venerable sir?...Or what, by my doing it, will be long for my welfare and happiness?'
19. "So, student, the way that leads to short life makes people short-lived, the way that leads to long life makes people long-lived; the way that leads to sickness makes people sick, the way that leads to health makes people healthy; the way that leads to ugliness makes people ugly, the way that leads to beauty makes people beautiful; the way that leads to insignificance makes people insignificant, the way that leads to influence makes people influential; the way that leads to poverty makes people poor, the way that leads to riches makes people rich; the way that leads to low birth makes people low-born, the way that leads to high birth makes people high-born; the way that leads to stupidity makes people stupid, the way that leads to wisdom makes people wise.
20. "Beings are owners of kammas, student, heirs of kammas, they have kammas as their progenitor, kammas as their kin, kammas as their homing-place. It is kammas that differentiate beings according to inferiority and superiority."
21. When this was said, Subha the student, Todeyya's son, said to the Blessed One: "Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were turning upright what had been overthrown, revealing the hidden, showing the way to one who is lost, holding up a lamp in the darkness for those with eyes to see forms.
22. "I go to Master Gotama for refuge, and to the Dhamma and to the Sangha of bhikkhus. From today let Master Gotama accept me as a lay follower who has gone to him for refuge for life."
Source: http://world.std.com/~metta/canon/majjhima/mn135.html
(Revised: 9 November 1998 )
Source = BuddhaSasana
[Muïc luïc kinh Trung Boä]